P H I L I P P I A N S.

CHAP. I.

He begins with the inscription and benediction,
ver. 1, 2. He gives thanks
for the saints at Philippi, ver.
3-6. He speaks of his great affection and concern for
their spiritual welfare (ver. 7,
8), his prayers for them (ver. 9-11), his care to prevent their
offence at his sufferings (ver.
12-20), his readiness to glorify Christ by life or death
(ver. 21-26), and then
concludes with a double exhortation to strictness and constancy,
ver. 27-30.

Apostolic Benediction. (a.
d. 62.)

1 Paul and Timotheus, the servants of Jesus
Christ, to all the saints in Christ Jesus which are at Philippi,
with the bishops and deacons: 2 Grace be unto you,
and peace, from God our Father, and from the Lord Jesus
Christ.

We have here the inscription and
benediction. Observe,

I. The persons writing the epistle—Paul
and Timotheus. Though Paul was alone divinely inspired, he
joins Timothy with himself, to express his own humility, and put
honour upon Timothy. Those who are aged, and strong, and eminent,
should pay respect to, and support the reputation of, those who are
younger, and weaker, and of less note. The servants of Jesus
Christ; not only in the common relation of his disciples, but
in the peculiar work of the ministry, the high office of an apostle
and an evangelist. Observe, The highest honour of the greatest
apostle, and most eminent ministers, is to be the servants of Jesus
Christ; not the masters of the churches, but the servants of
Christ. Observe,

II. The persons to whom it is directed. 1.
To all the saints in Christ who are at Philippi. He mentions
the church before the ministers, because the ministers are for the
church, for their edification and benefit, not the churches for the
ministers, for their dignity, dominion, and wealth. Not for that
we have dominion over your faith, but are helpers of your joy,2 Cor. i. 24. They are not
only the servants of Christ, but the servants of the church for his
sake. Ourselves your servants for Jesus' sake, 2 Cor. iv. 5. Observe, The Christians
here are called saints; set apart for God, or sanctified by his
Spirit, either by visible profession or real holiness. And those
who are not really saints on earth will never be saints in heaven.
Observe, It is directed to all the saints, one as well as
another, even the meanest, the poorest, and those of the least
gifts. Christ makes no difference; the rich and the poor meet
together in him: and the ministers must not make a difference in
their care and tenderness upon these accounts. We must not have
the faith of our Lord Jesus Christ with respect of persons,James ii. 1. Saints in
Christ Jesus; saints are accepted only by virtue of their being
in Christ Jesus, or as they are Christians. Out of Christ the best
saints will appear sinners, and unable to stand before God. 2. It
is directed to the ministers, or church-officers—with the
bishops and deacons, the bishops or elders, in the first place,
whose office it was to teach and rule, and the deacons, or
overseers of the poor, who took care of the outward business of the
house of God: the place, the furniture, the maintenance of the
ministers, and provision for the poor. These were all the offices
which were then known in the church, and which were of divine
appointment. The apostle, in the direction of his epistle to a
Christian church, acknowledges but two orders, which he calls
bishops and deacons. And whosoever shall consider that the same
characters and titles, the same qualifications, the same acts of
office, and the same honour and respect, are every where ascribed
throughout the New Testament to those who are called bishops and
presbyters (as Dr. Hammond and other learned men allow), will find
it difficult to make them a different office or distinct order of
ministry in the scripture times.

III. Here is the apostolical benediction:
Grace be unto you, and peace, from God our Father, and from the
Lord Jesus Christ, v.
2. This is the same, almost word for word, in all the
epistles, to teach us that we must not be shy of forms, though we
are not to be tied down to them, especially such as are not
scriptural. The only form in the Old Testament is that of a
benediction (Num. vi.
23-26), On this wise you shall bless the children of
Israel, saying unto them, The Lord bless thee and keep thee: the
Lord make his face shine upon thee, and be gracious unto thee: the
Lord lift up the light of his countenance upon thee, and give thee
peace. So in the New Testament, the good which is wished is
spiritual good, grace and peace—the free favour and
good-will of God, and all the blessed fruits and effects of it, and
that from God our Father, and from the Lord Jesus Christ,
jointly from them both, though in a different way. Observe, 1. No
peace without grace. Inward peace springs from a sense of divine
favour. 2. No grace and peace but from God our Father, the fountain
and original of all blessings, the Father of lights, from whom
cometh down every good and perfect gift, James i. 17. 3. No grace and peace from God
our Father, but in and through our Lord Jesus Christ. Christ, as
Mediator, is the channel of conveyance of all spiritual blessings
to the church, and directs the disposal of them to all his
members.

The Apostle's Thankfulness and
Joy. (a.
d. 62.)

3 I thank my God upon every remembrance of you,
4 Always in every prayer of mine for you all making request
with joy, 5 For your fellowship in the gospel from the first
day until now; 6 Being confident of this very thing, that he
which hath begun a good work in you will perform it until
the day of Jesus Christ:

The apostle proceeds after the inscription
and benediction to thanksgiving for the saints at Philippi. He
tells them what it was he thanked God for, upon their account.
Observe here,

I. Paul remembered them: he bore them much
in his thoughts; and though they were out of sight, and he was at a
distance from them, yet they were not out of his mind: or, Upon
every mention of you—epi pase te mneia. As he
often thought of them, so he often spoke of them, and delighted to
hear them spoken of. The very mention of them was grateful to him:
it is a pleasure to hear of the welfare of an absent friend.

II. He remembered them with joy. At
Philippi he was maltreated; there he was scourged and put into the
stocks, and for the present saw little of the fruit of his labour;
and yet he remembers Philippi with joy. He looked upon his
sufferings for Christ as his credit, his comfort, his crown, and
was pleased at every mention of the place where he suffered. So far
was he from being ashamed of them, or loth to hear of the scene of
his sufferings, that he remembered it with joy.

III. He remembered them in prayer:
Always in every prayer of mine for you all, v. 4. The best remembrance of
our friends is to remember them at the throne of grace. Paul was
much in prayer for his friends, for all his friends, for these
particularly. It should seem, by this manner of expression, that he
mentioned at the throne of grace the several churches he was
interested in and concerned for particularly and by name. He had
seasons of prayer for the church at Philippi. God gives us leave to
be thus free with him, though, for our comfort, he knows whom we
mean when we do not name them.

IV. He thanked God upon every joyful
remembrance of them. Observe, Thanksgiving must have a part in
every prayer; and whatsoever is the matter of our rejoicing ought
to be the matter of our thanksgiving. What we have the comfort of,
God must have the glory of. He thanked God, as well as made
requests with joy. As holy joy is the heart and soul of thankful
praise, so thankful praise is the lip and language of holy joy.

V. As in our prayers, so in our
thanksgiving, we must eye God as our God: I thank my God. It
encourages us in prayer, and enlarges the heart in praise, to see
every mercy coming from the hand of God as our God.—I thank my
God upon every remembrance of you. We must thank our God for
others' graces and comforts, and gifts and usefulness, as we
receive the benefit of them, and God receives glory by them. But
what is the matter of this thanksgiving? 1. He gives thanks to God
for the comfort he had in them: for your fellowship in the
gospel, from the first day until now, v. 5. Observe, Gospel fellowship is a
good fellowship; and the meanest Christians have fellowship in the
gospel with the greatest apostles, for the gospel salvation is a
common salvation ( Jude
3), and they obtain like precious faith with
them, 2 Pet. i. 1. Those who
sincerely receive and embrace the gospel have fellowship in it
from the very first day: a new-born Christian, if he is
true-born, is interested in all the promises and privileges of the
gospel from the first day of his becoming such.—Until now.
Observe, It is a great comfort to ministers when those who begin
well hold on and persevere. Some, by their fellowship in the
gospel, understand their liberality towards propagating the
gospel, and translate koinonia, not communion,
but communication. But, comparing it with Paul's
thanksgiving on the account of other churches, it rather seems to
be taken more generally for the fellowship which they had, in
faith, and hope, and holy love, with all good Christians—a
fellowship in gospel promises, ordinances, privileges, and hopes;
and this from the first day until now. 2. For the confidence
he had concerning them (v.
6): Being confident of this very thing, &c.
Observe, The confidence of Christians is the great comfort of
Christians, and we may fetch matter of praise from our hopes as
well as from our joys; we must give thanks not only for what we
have the present possession and evidence of, but for what we have
the future prospect of. Paul speaks with much confidence concerning
the good estate of others, hoping well concerning them in the
judgment of charity, and being confident in the judgment of faith
that if they were sincere they would be happy: That he who has
begun a good work in you will perform it unto the day of Jesus
Christ. A good work among you—en hymin,
so it may be read: understand it, in the general, of the planting
of the church among them. He who hath planted Christianity in the
world will preserve it as long as the world stands. Christ will
have a church till the mystery of God shall be finished and the
mystical body completed. The church is built upon a rock, and the
gates of hell shall not prevail against it. But it is rather
to be applied to particular persons, and then it speaks of the
certain accomplishment of the work of grace wherever it is begun.
Observe here, (1.) The work of grace is a good work, a blessed
work; for it makes us good, and is an earnest of good to us. It
makes us like God, and fits us for the enjoyment of God. That may
well be called a good work which does us the greatest good. (2.)
Wherever this good work is begun it is of God's beginning: He
has begun a good work in you. We could not begin it ourselves,
for we are by nature dead in trespasses and sins: and what
can dead men do towards raising themselves to life; or how can they
begin to act till they are enlivened in the same respect in which
they are said to be dead? It is God who quickens those who are thus
dead, Eph. ii. 1; Col. ii.
13. (3.) The work of grace is but begun in this life; it
is not finished here; as long as we are in this imperfect state
there is something more to be done. (4.) If the same God who begins
the good work did not undertake the carrying on and finishing of
it, it would lie for ever unfinished. He must perform it who began
it. (5.) We may be confident, or well persuaded, that God not only
will not forsake, but that he will finish and crown the work of his
own hands. For, as for God, his work is perfect. (6.) The
work of grace will never be perfected till the day of Jesus
Christ, the day of his appearance. When he shall come to judge
the world, and finish his mediation, then this work will be
complete, and the top-stone will be brought forth with shouting. We
have the same expression, v.
10.

The Apostle's Affection and
Hope. (a.
d. 62.)

7 Even as it is meet for me to think this of you
all, because I have you in my heart; inasmuch as both in my bonds,
and in the defence and confirmation of the gospel, ye all are
partakers of my grace. 8 For God is my record, how greatly I
long after you all in the bowels of Jesus Christ.

The apostle expresses the ardent affection
he had for them, and his concern for their spiritual welfare: I
have you in my heart, v.
7. He loved them as his own soul, and they lay near his
heart. He thought much of them, and was in care about them.
Observe, 1. Why he had them in his heart: Inasmuch as both in my
bonds, and in the defence and confirmation of the gospel, you all
are partakers of my grace; that is, they had received benefit
by him and by his ministry; they were partakers of that grace of
God which by him, and through his hands, was communicated to them.
This makes people dear to their ministers—their receiving benefit
by their ministry. Or, "You are partakers of my grace, you
have joined with me in doing and suffering." They were partakers of
his affliction by sympathy and concern, and readiness to assist
him. Thus he calls being partakers of his grace; for those who
suffer with the saints are and shall be comforted with them; and
those shall share in the reward, who bear their part of the burden.
He loved them because they adhered to him in his bonds, and in the
defence and confirmation of the gospel: they were as ready
to appear in their places, and according to their capacity, for the
defence of the gospel, as the apostle was in his; and therefore he
had them in his heart. Fellow sufferers should be dear one to
another; those who have ventured and suffered in the same good
cause of God and religion should for that reason love one another
dearly: or, because you have me at heart—dia to
echein me en te kardia hymas. They manifested their respect
for him by adhering firmly to the doctrine he preached, and readily
suffering for it along with him. The truest mark of respect towards
our ministers is receiving and abiding by the doctrine they preach.
2. The evidence of it: It is meet for me to think this of you
all, because I have you in my heart. By this it appeared that
he had them in his heart, because he had a good opinion of them and
good hopes concerning them. Observe, It is very proper to think the
best of other people, and as well as we can of them—to suppose as
well of them as the matter will admit in all cases. 3. An appeal to
God concerning the truth of this (v. 8): For God is my record how
greatly I long after you all in the bowels of Jesus Christ.
Having them in his heart, he longed after them; either he longed to
see them, longed to hear from them, or he longed for their
spiritual welfare and their increase and improvement in knowledge
and grace. He had joy in them (v. 4), because of the good he saw and
heard of among them; yet still he longed after them, to hear of
more of it among them; and he longed after them all, not
only those among them who were witty and wealthy, but even the
meanest and poorest; and he longed greatly after them, or
with strong affection and great good-will; and this in the
bowels of Jesus Christ, with that tender concern which Christ
himself has and has shown to precious souls. Paul was herein a
follower of Christ, and all good ministers should aim to be so. O
the bowels of compassion which are in Jesus Christ to poor souls!
It was in compassion to them that he undertook their salvation, and
put himself to so vast an expense to compass it. Now, in conformity
to the example of Christ, Paul had a compassion for them, and
longed after them all in the bowels of Jesus Christ. Shall
not we pity and love those souls whom Christ had such a love and
pity for? For this he appeals to God: God is my record. It
was an inward disposition of mind that he expressed towards them,
to the sincerity of which God only was witness, and therefore to
him he appeals. "Whether you know it or not, or are sensible of it,
God, who knows the heart, knows it."

The Apostle's Affection and
Hope. (a.
d. 62.)

9 And this I pray, that your love may abound yet
more and more in knowledge and in all judgment; 10
That ye may approve things that are excellent; that ye may be
sincere and without offence till the day of Christ; 11 Being
filled with the fruits of righteousness, which are by Jesus Christ,
unto the glory and praise of God.

These verses contain the prayers he put up
for them. Paul often let his friends know what it was he begged of
God for them, that they might know what to beg for themselves and
be directed in their own prayers, and that they might be encouraged
to hope they should receive from God the quickening, strengthening,
everlasting, comforting grace, which so powerful an intercessor as
Paul asked of God for them. It is an encouragement to us to know
that we are prayed for by our friends, who, we have reason to
think, have an interest at the throne of grace. It was intended
likewise for their direction in their walk, and that they might
labour to answer his prayers for them; for by this it would appear
that God had answered them. Paul, in praying thus for them,
expected good concerning them. It is an inducement to us to do our
duty, that we may not disappoint the expectations of praying
friends and ministers. He prayed, 1. That they might be a loving
people, and that good affections might abound among them; That
your love might abound yet more and more. He means it of their
love to God, and one another, and all men. Love is the fulfilling
both of the law and of the gospel. Observe, Those who abound much
in any grace have still need to abound more and more, because there
is still something wanting in it and we are imperfect in our best
attainments. 2. That they might be a knowing and judicious people:
that love might abound in knowledge and in all judgment. It
is not a blind love that will recommend us to God, but a love
grounded upon knowledge and judgment. We must love God because of
his infinite excellence and loveliness, and love our brethren
because of what we see of the image of God upon them. Strong
passions, without knowledge and a settled judgment, will not make
us complete in the will of God, and sometimes do more hurt than
good. The Jews had a zeal of God, but not according to knowledge,
and were transported by it to violence and rage, Rom. x. 2; John xvi. 2. 3. That they
might be a discerning people. This would be the effect of their
knowledge and judgment: That you may approve the things which
are excellent (v.
10); or, as it is in the margin, Try the things which
differ; eis to dokimazein humas ta diapheronta,
that we may approve the things which are excellent upon the trial
of them, and discern their difference from other things. Observe,
The truths and laws of Christ are excellent things; and it is
necessary that we every one approve them, and esteem them such. We
only need to try them, to approve of them; and they will easily
recommend themselves to any searching and discerning mind. 4. That
they might be an honest upright-hearted people: That you may be
sincere. Sincerity is our gospel perfection, that in which we
should have our conversation in the world, and which is the glory
of all our graces. When the eye is single, when we are inward with
God in what we do, are really what we appear to be, and mean
honestly, then we are sincere. 5. That they might be an inoffensive
people: that you may be without offence until the day of
Christ; not apt to take offence; and very careful not to give
offence to God or their brethren, to live in all good conscience
before God (Acts xxiii.
1), and to exercise ourselves to have always a
conscience void of offence towards God and towards men,Acts xxiv. 16. And we must
continue to the end blameless, that we may be presented so
at the day of Christ. He will present the church without
spot or wrinkle (Eph. v.
27), and present believers faultless before
the presence of his glory with exceeding joy, Jude 24. 6. That they might be a
fruitful useful people (v.
11): Being filled with the fruits of
righteousness, &c. From God is our fruit found, and
therefore from him it must be asked. The fruits of
righteousness are the evidences and effects of our
sanctification, the duties of holiness springing from a renewed
heart, the root of the matter in us. Being filled with them.
Observe, Those who do much good should still endeavour to do more.
The fruits of righteousness, brought forth for the glory of God and
edification of his church, should really fill us, and wholly take
us up. Fear not being emptied by bringing forth the fruits of
righteousness, for you will be filled with them. These fruits are
by Jesus Christ, by his strength and grace, for without
him we can do nothing. He is the root of the good olive, from
which it derives its fatness. We are strong in the grace which
is in Christ Jesus (2 Tim. ii.
1) and strengthened with might by his Spirit
(Eph. iii. 16), and they
are unto the glory and praise of God. We must not aim at our
own glory in our fruitfulness, but at the praise and glory of
God, that God may be glorified in all things (1 Peter iv. 11), and whatsoever we
do we must do all to the glory of God, 1 Cor. x. 31. It is much for the honour of
God, when Christians not only are good, but do good, and abound
in good works.

The Apostle's Success and
Joy. (a.
d. 62.)

12 But I would ye should understand, brethren,
that the things which happened unto me have fallen out
rather unto the furtherance of the gospel; 13 So that my
bonds in Christ are manifest in all the palace, and in all other
places; 14 And many of the brethren in the Lord,
waxing confident by my bonds, are much more bold to speak the word
without fear. 15 Some indeed preach Christ even of envy and
strife; and some also of good will: 16 The one preach Christ
of contention, not sincerely, supposing to add affliction to my
bonds: 17 But the other of love, knowing that I am set for
the defence of the gospel. 18 What then? notwithstanding,
every way, whether in pretence, or in truth, Christ is preached;
and I therein do rejoice, yea, and will rejoice. 19 For I
know that this shall turn to my salvation through your prayer, and
the supply of the Spirit of Jesus Christ, 20 According to my
earnest expectation and my hope, that in nothing I shall be
ashamed, but that with all boldness, as always, so
now also Christ shall be magnified in my body, whether it be
by life, or by death.

We see here the care the apostle takes to
prevent their being offended at his sufferings. He was now a
prisoner at Rome; this might be a stumbling-block to those who had
received the gospel by his ministry. They might be tempted to
think, If this doctrine were indeed of God, God would not suffer
one who was so active and instrumental in preaching and propagating
it to be thrown by as a despised broken vessel. They might be shy
of owning this doctrine, lest they should be involved in the same
trouble themselves. Now to take off the offence of the cross, he
expounds this dark and hard chapter of his sufferings, and makes it
very easy and intelligible, and reconcilable to the wisdom and
goodness of God who employed him.

I. He suffered by the sworn enemies of the
gospel, who laid him in prison, and aimed at taking away his life;
but they should not be stumbled at this, for good was brought out
of it, and it tended to the furtherance of the gospel (v. 12): The things which
happened unto me have fallen out rather unto the furtherance of the
gospel. A strange chemistry of Providence this, to extract so
great a good as the enlargement of the gospel out of so great an
evil as the confinement of the apostle. "I suffer trouble as an
evil-doer, even unto bonds; but the word of God is not bound,2 Tim. ii. 9. They cannot
imprison the word of God; that has its free course, though I am
confined." But how was this?

1. It alarmed those who were without
(v. 13): "My
bonds in Christ, or for Christ, are manifest in all the
palace and in all other places. The emperor, the courtiers, the
magistrates, are convinced that I do not suffer as an evil-doer,
but as an honest man, with a good conscience. They know that I
suffer for Christ, and not for any wickedness." Observe, (1.)
Paul's sufferings made him known at court, where perhaps he would
never have otherwise been known; and this might lead some of them
to enquire after the gospel for which he suffered, which they might
otherwise have never heard of. (2.) When his bonds were manifest in
the palace, they were manifest in all other places. The
sentiments of the court have a great influence on the sentiments of
all people—Regis ad exemplum totus componitur orbis.

2. It emboldened those who were within. As
his enemies were startled at his sufferings, so his friends were
encouraged by them. Upright men shall be astonished at this, and
the innocent shall stir up himself against the hypocrite. The
righteous also shall hold on his way, and he who has clean hands
shall be stronger and stronger, Job xvii. 8, 9. So it was here: Many of
the brethren in the Lord waxing confident by my bonds,v. 14. The
expectation of trouble for their religion, in general, perhaps
disheartened and discouraged them; but, when they saw Paul
imprisoned for Christ, they were so far from being deterred from
preaching Christ and praising his name, that it made them the more
bold; for they could gladly suffer in Paul's company. If they
should be hurried from the pulpit to the prison, they could be
reconciled to it, because they would be there in such good company.
Besides, the comfort which Paul had in his sufferings, his
extraordinary consolations received from Christ in a suffering
state, greatly encouraged them. They saw that those who served
Christ served a good Master, who could both bear them up and bear
them out, in their sufferings for him. Waxing confident by my
bonds. Pepoithotas. They were more fully
satisfied and persuaded by what they saw. Observe the power of
divine grace; that which was intended by the enemy to discourage
the preachers of the gospel was overruled for their encouragement.
And are much more bold to speak the word without fear; they
see the worst of it, and therefore are not afraid to venture. Their
confidence gave them courage, and their courage preserved them from
the power of fear.

II. He suffered from false friends as well
as from enemies (v. 15,
16): Some preach Christ even of envy and strife. The
one preach Christ of contention, not sincerely. Now this would
be a stumbling-block and discouragement to some, that there were
those who envied Paul's reputation in the churches, and the
interest he had among the Christians, and endeavoured to supplant
and undermine him. They were secretly pleased when he was laid up
in prison, that they might have the better opportunity to steal
away the people's affections; and they laid themselves out the more
in preaching, that they might gain to themselves the reputation
they envied him: Supposing to add affliction to my bonds.
They thought hereby to grieve his spirit, and make him afraid of
losing his interest, uneasy under his confinement, and impatient
for release. It is sad that there should be men who profess the
gospel, especially who preach it, who are governed by such
principles as these, who should preach Christ in spite to Paul, and
to increase the affliction of his bonds. Let us not think it
strange if in these later and more degenerate ages of the church
there should be any such. However, there were others who were
animated by Paul's sufferings to preach Christ the more vigorously:
Some also of good will, and love: from sincere affection to
the gospel, that the work might not stand while the workman was
laid up.—Knowing that I am set for the defence of the
gospel. They knew that he was appointed to support and
propagate the gospel in the world, against all the violence and
opposition of its enemies, and were afraid lest the gospel should
suffer by his confinement. This made them the more bold to preach
the word and supply his lack of service to the church.

III. It is very affecting to see how easy
he was in the midst of all: Notwithstanding every way, whether
in pretence or in truth, Christ is preached; and I therein do
rejoice, yea, and I will rejoice, v. 18. Note, The preaching of Christ
is the joy of all who wish well to his kingdom among men. Since it
may tend to the good of many, we ought to rejoice in it, though it
be done in pretence, and not in reality. It is God's prerogative to
judge of the principles men act upon; this is out of our line. Paul
was so far from envying those who had liberty to preach the gospel
while he was under confinement that he rejoiced in the preaching of
it even by those who do it in pretence, and not in truth. How much
more then should we rejoice in the preaching of the gospel by those
who do it in truth, yea, though it should be with much weakness and
some mistake! Two things made the apostle rejoice in the preaching
of the gospel:—

1. Because it tended to the salvation of
the souls of men: I know that this shall turn to my
salvation, v.
19. Observe, God can bring good out of evil; and what
does not turn to the salvation of the ministers may yet, by the
grace of God, be made to turn to the salvation of the people. What
reward can those expect who preach Christ out of strife, and
envy, and contention, and to add affliction to a faithful
minister's bonds? who preach in pretence, and not in truth? And yet
even this may turn to the salvation of others; and Paul's rejoicing
in it turned to his salvation too. This is one of the things which
accompany salvation—to be able to rejoice that Christ is
preached, though it be to the diminution of us and our reputation.
This noble spirit appeared in John the Baptist, at the first public
preaching of Christ: "This my joy therefore is fulfilled. He
must increase, but I must decrease, John iii. 29, 30. Let him shine, though I
be obscured; and his glory be exalted, though upon my ruins."
Others understand this expression of the malice of his enemies
being defeated, and contributing towards his deliverance from his
confinement. Through your prayers, and the supply of the Spirit
of Christ. Note, Whatever turns to our salvation is by the
supply or the aids and assistance of the Spirit of Christ; and
prayer is the appointed means of fetching in that supply. The
prayers of the people may bring a supply of the Spirit to their
ministers, to support them in suffering, as well as in preaching
the gospel.

2. Because it would turn to the glory of
Christ, v. 20, where
he takes occasion to mention his own entire devotedness to the
service and honour of Christ: According to my earnest
expectation and hope, that in nothing I shall be ashamed,
&c. Here observe, (1.) The great desire of every true Christian
is that Christ may be magnified and glorified, that his name may be
great, and his kingdom come. (2.) Those who truly desire that
Christ may be magnified desire that he may be magnified in their
body. They present their bodies a living sacrifice
(Rom. xii. 1), and yield
their members as instruments of righteousness unto God,Rom. vi. 13. They are
willing to serve his designs, and be instrumental to his glory,
with every member of their body, as well as faculty of their soul.
(3.) It is much for the glory of Christ that we should serve him
boldly and not be ashamed of him, with freedom and liberty of mind,
and without discouragement: That in nothing I shall be ashamed,
but that with all boldness Christ may be magnified. The
boldness of Christians is the honour of Christ. (4.) Those who make
Christ's glory their desire and design may make it their
expectation and hope. If it be truly aimed at, it shall certainly
be attained. If in sincerity we pray, Father, glorify thy
name, we may be sure of the same answer to that prayer which
Christ had: I have glorified it, and I will glorify it
again, John xii. 28.
(5.) Those who desire that Christ may be magnified in their bodies
have a holy indifference whether it be by life or by death.
They refer it to him which way he will make them serviceable to his
glory, whether by their labours or sufferings, by their diligence
or patience, by their living to his honour in working for him or
dying to his honour in suffering for him.

The Apostle's Generous
Exultation. (a.
d. 62.)

21 For to me to live is Christ, and to
die is gain. 22 But if I live in the flesh, this
is the fruit of my labour: yet what I shall choose I wot
not. 23 For I am in a strait betwixt two, having a desire to
depart, and to be with Christ; which is far better: 24
Nevertheless to abide in the flesh is more needful for you.
25 And having this confidence, I know that I shall abide and
continue with you all for your furtherance and joy of faith;
26 That your rejoicing may be more abundant in Jesus Christ for me
by my coming to you again.

We have here an account of the life and
death of blessed Paul: his life was Christ, and his death was gain.
Observe, 1. It is the undoubted character of every good Christian
that to him to live is Christ. The glory of Christ ought to be the
end of our life, the grace of Christ the principle of our life, and
the word of Christ the rule of it. The Christian life is derived
from Christ, and directed to him. He is the principle, rule, and
end of it. 2. All those to whom to live is Christ to them to die
will be gain: it is great gain, a present gain, everlasting
gain. Death is a great loss to a carnal worldly man; for he loses
all his comforts and all his hopes: but to a good Christian it is
gain, for it is the end of all his weakness and misery and the
perfection of his comforts and accomplishment of his hopes; it
delivers him from all the evils of life, and brings him to the
possession of the chief good. Or, To me to die is gain; that
is, "to the gospel as well as to myself, which will receive a
further confirmation by the seal of my blood, as it had before by
the labours of my life." So Christ would be magnified by his
death, v. 20.
Some read the whole expression thus: To me, living and dying,
Christ is gain; that is, "I desire no more, neither while I
live nor when I die, but to win Christ and be found in him." It
might be thought, if death were gain to him, he would be weary of
life, and impatient for death. No, says he,

I. If I live in the flesh, this is the
fruit of my labour (v.
22), that is, Christ is. He reckoned his labour well
bestowed, if he could be instrumental to advance the honour and
interest of the kingdom of Christ in the world. It is the fruit
of my labour—karpos ergou—operæ pretium.
It is worth while for a good Christian and a good minister to live
in the world as long as he can glorify God and do good to his
church. Yet what I shall choose I wot not; for I am in a strait
betwixt two. It was a blessed strait which Paul was in, not
between two evil things, but between two good things. David was in
a strait by three judgments—sword, famine, and pestilence: Paul
was in a strait between two blessings—living to Christ, and being
with him. Here we have him reasoning with himself upon the
matter.

1. His inclination was for death. See the
power of faith and of divine grace; it can reconcile the mind to
death, and make us willing to die, though death is the destruction
of our present nature and the greatest natural evil. We have
naturally an aversion to death, but he had an inclination to it
(v. 23); Having a
desire to depart, and to be with Christ, Observe, (1.) It is
being with Christ which makes a departure desirable to a good man.
It is not simply dying, or putting off the body, it is not of
itself and for its own sake a desirable thing; but it may be
necessarily connected with something else which may make it truly
so. If I cannot be with Christ without departing, I shall reckon it
desirable on that account to depart. (2.) As soon as ever the soul
departs, it is immediately with Christ. This day shalt thou be
with me in paradise, Luke xxiii.
43. Absent from the body and present with the
Lord (2 Cor. v. 8),
without any interval between. Which is far better,pollo gar mallon kreisson—very much
exceeding, or vastly preferable. Those who know the
value of Christ and heaven will readily acknowledge it far better
to be in heaven than to be in this world, to be with Christ than to
be with any creature; for in this world we are compassed about with
sin, born to trouble, born again to it; but, if we come to be with
Christ, farewell sin and temptation, farewell sorrow and death, for
ever.

2. His judgment was rather to live awhile
longer in this world, for the service of the church (v. 24): Nevertheless to
abide in the flesh is more needful for you. It is needful for
the church to have ministers; and faithful ministers can ill be
spared when the harvest is plenteous and the labourers are
few. Observe, Those who have most reason to desire to depart
should be willing to continue in the world as long as God has any
work for them to do. Paul's strait was not between living in this
world and living in heaven; between these two there is no
comparison: but his strait was between serving Christ in this world
and enjoying him in another. Still it was Christ that his heart was
upon: though, to advance the interest of Christ and his church, he
chose rather to tarry here, where he met with oppositions and
difficulties, and to deny himself for awhile the satisfaction of
his reward.

II. And, having this confidence, I know
that I shall abide and continue with you all for your furtherance
and joy of faith, v.
25. Observe here, 1. What a great confidence Paul had in
the divine Providence, that it would order all for the best to him.
"Having this confidence that it will be needful for you that I
should abide in the flesh, I know that I shall abide." 2.
Whatsoever is best for the church, we may be sure God will do. If
we know what is needful for building up the body of Christ, we may
certainly know what will be; for he will take care of its
interests, and do what is best, all things considered, in every
condition it is in. 3. Observe what ministers are continued for:
For our furtherance and joy of faith, our further
advancement in holiness and comfort. 4. What promotes our faith
and joy of faith is very much for our furtherance in the way to
heaven. The more faith the more joy, and the more faith and joy the
more we are furthered in our Christian course. 5. There is need of
a settled ministry, not only for the conviction and conversion of
sinners, but for the edification of saints, and their furtherance
in spiritual attainments.

III. That your rejoicing may be more
abundant in Jesus Christ for me, by my coming to you again,v. 26. They rejoiced
in the hope of seeing him, and enjoying his further labours among
them. Observe, 1. The continuance of ministers with the church
ought to be the rejoicing of all who wish well to the church, and
to its interests. 2. All our joys should terminate in Christ. Our
joy in good ministers should be our joy in Christ Jesus for
them; for they are but the friends of the bridegroom,
and are to be received in his name, and for his sake.

The Apostle's Exhortations. (a.
d. 62.)

27 Only let your conversation be as it becometh
the gospel of Christ: that whether I come and see you, or else be
absent, I may hear of your affairs, that ye stand fast in one
spirit, with one mind striving together for the faith of the
gospel; 28 And in nothing terrified by your adversaries:
which is to them an evident token of perdition, but to you of
salvation, and that of God. 29 For unto you it is given in
the behalf of Christ, not only to believe on him, but also to
suffer for his sake; 30 Having the same conflict which ye
saw in me, and now hear to be in me.

The apostle concludes the chapter with two
exhortations:—

I. He exhorts them to strictness of
conversation (v.
27): Only let your conversation be as becometh the
gospel of Christ. Observe, Those who profess the gospel of
Christ should have their conversation as becomes the gospel, or in
a suitableness and agreeableness to it. Let it be as becomes those
who believe gospel truths, submit to gospel laws, and depend upon
gospel promises; and with an answerable faith, holiness, and
comfort. Let it be in all respects as those who belong to the
kingdom of God among men, and are members and subjects of it. It is
an ornament to our profession when our conversation is of a piece
with it.—That whether I come and see you, or else be absent, I
may hear of your affairs. He had spoken in v. 26 of his coming to them again, and
had spoken it with some assurance, though he was now a prisoner;
but he would not have them build upon that. Our religion must not
be bound up in the hands of our ministers: "Whether I come or no,
let me hear well of you, and do you stand fast." Whether ministers
come or no, Christ is always at hand. He is nigh to us, never far
from us; and hastens his second coming. The coming of the Lord
draws nigh, James v. 8.
Let me hear of you that you stand fast in one spirit, with one
mind striving together for the faith of the gospel. Three
things he desired to hear of them; and they are all such as become
the gospel:—1. It becomes those who profess the gospel to strive
for it, to use a holy violence in taking the kingdom of heaven. The
faith of the gospel is the doctrine of faith, or the
religion of the gospel. There is that in the faith of the gospel
which is worth striving for. If religion is worth any thing, it is
worth every thing. There is much opposition, and there is need of
striving. A man may sleep and go to hell; but he who will go to
heaven must look about him and be diligent. 2. The unity and
unanimity of Christians become the gospel: Strive together,
not strive one with another; all of you must strive against the
common adversary. One spirit and one mind become the gospel; for
there is one Lord, one faith, one baptism. There may be a
oneness of heart and affection among Christians, where there is
diversity of judgment and apprehensions about many things. 3.
Stedfastness becomes the gospel: Stand fast in one spirit, with
one mind. Be stedfast and immovable by any opposition.
It is a shame to religion when the professors of it are off and on,
unfixed in their minds, and unstable as water; for they will never
excel. Those who would strive for the faith of the gospel must
stand firm to it.

II. He exhorts them to courage and
constancy in suffering: And in nothing terrified by your
adversaries, v.
28. The professors of the gospel have all along met with
adversaries, especially at the first planting of Christianity. Our
great care must be to keep close to our profession, and be constant
to it: whatever oppositions we meet with, we must not be frightened
at them, considering that the condition of the persecuted is much
better and more desirable than the condition of the persecutors;
for persecuting is an evident token of perdition. Those who
oppose the gospel of Christ, and injure the professors of it, are
marked out for ruin. But being persecuted is a token of salvation.
Not that it is a certain mark; many hypocrites have suffered for
their religion; but it is a good sign that we are in good earnest
in religion, and designed for salvation, when we are enabled in a
right manner to suffer for the cause of Christ.—For to you it
is given on the behalf of Christ not only to believe, but also to
suffer for his name, v.
29. Here are two precious gifts given, and both on the
behalf of Christ:—1. To believe in him. Faith is God's gift on
the behalf of Christ, who purchased for us not only the blessedness
which is the object of faith, but the grace of faith itself: the
ability or disposition to believe is from God. 2. To suffer for the
sake of Christ is a valuable gift too: it is a great honour and a
great advantage; for we may be very serviceable to the glory of
God, which is the end of our creation, and encourage and confirm
the faith of others. And there is a great reward attending it too:
Blessed are you when men shall persecute you, for great is your
reward in heaven, Matt. v. 11,
12. And, if we suffer with him, we shall also reign
with him, 2 Tim. ii.
12. If we suffer reproach and loss for Christ, we are to
reckon it a great gift, and prize it accordingly, always provided
we behave under our sufferings with the genuine temper of martyrs
and confessors (v.
30): "Having the same conflict which you saw in me,
and now hear to be in me; that is, suffering in the same manner
as you saw and now hear of me that I suffer." It is not simply the
suffering, but the cause, and not only the cause, but the spirit,
which makes the martyr. A man may suffer in a bad cause, and then
he suffers justly; or in a good cause, but with a wrong mind, and
then his sufferings lose their value.